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Commentary on Mark 15 verses 22–32
We have here the crucifixion of our Lord Jesus.
I. The place where he was crucified; it was called Golgotha - the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur piis - Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh - The Lord will provide, expecting that so it would be seen in the mount of the Lord.
II. The time when he was crucified; it was the third hour, Mar 15:25. He was brought before Pilate about the sixth hour (Joh 19:14), according to the Roman way of reckoning, which John uses, with which ours at this day agrees, that is at six o'clock in the morning; and then, at the third hour, according to the Jews' way of reckoning, that is, about nine of the clock in the morning, or soon after, they nailed him to the cross. Dr. Lightfoot thinks the third hour is here mentioned, to intimate an aggravation of the wickedness of the priests, they were here prosecuting Christ to the death, though it was after the third hour, when they ought to have been attending the service of the temple, and offering the peace-offerings; it being the first day of the feast of unleavened bread, when there was to be a holy convocation. At that very time, when they should have been, according to the duty of their place, presiding in the public devotions, were they here venting their malice against the Lord Jesus; yet these were the men that seemed so zealous for the temple, and condemned Christ for speaking against it. Note, There are many who pretend to be for the church, who yet care not how seldom they go to church.
III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.
1.It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.
2.The garments of those that were crucified, being, as with us, the executioners' fee, the soldiers cast lots upon his garments (Mar 15:24), threw dice (as our soldiers do upon a drum-head), for them: so making themselves merry with his misery, and sitting at their sport while he was hanging in pain.
3.They set up a superscription over his head, by which they intended to reproach him, but really did him both justice and honour, The king of the Jews, Mar 15:26. Here was no crime alleged, but his sovereignty owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, Joh 11:51. Christ crucified is king of his church, his spiritual Israel; and even then when he hung on the cross, he was like a king, conquering his and his people's enemies, and triumphing over them, Col 2:15. Now he was writing his laws in his own blood, and preparing his favours for his subjects. Whenever we look unto Christ crucified, we must remember the inscription over his head, that he is a king, and we must give up ourselves to be his subjects, as Israelites indeed.
4.They crucified two thieves with him, one on his right hand, the other on his left, and him in the midst as the worst of the three (Mar 15:27); so great a degree of dishonour did they hereby intend him. And, no doubt, it gave him disturbance too. Some that have been imprisoned in the common gaols, for the testimony of Jesus, have complained of the company of cursing, swearing prisoners, more than any other of the grievances of their prison. Now, in the midst of such our Lord Jesus was crucified; while he lived he had, and there was occasion, associated with sinners, to do them good; and now when he died, he was for the same purpose joined with them, for he came into the world, and went out of it, to save sinners, even the chief. But this evangelist takes particular notice of the fulfilling of the scriptures in it, Mar 15:28. In that famous prediction of Christ's sufferings (Isa 53:12), it was foretold that he should be numbered with the transgressors, because he was made sin for us.
5.The spectators, that is, the generality of them, instead of condoling with him in his misery, added to it by insulting over him. Surely never was such an instance of barbarous inhumanity toward the vilest malefactor: but thus the devil showed the utmost rage against him, and thus he submitted to the greatest dishonours that could be done him.
(1.)Even they that passed by, that were no way concerned, railed on him, Mar 15:29. If their hearts were so hardened, that their compassions were not moved with such a spectacle, yet they should have thought it enough to have their curiosity gratified; but that will not serve: as if they were not only divested of all humanity, but were devils in human shape, they taunted him, and expressed themselves with the utmost detestation of him, and indignation at him, and shot thick at him their arrows, even bitter words. The chief priests, no doubt, put these sarcasms into their mouths, Thou that destroyest the temple, and buildest it in three days, now, if thou canst, save thyself, and come down from the cross. They triumph as if now that they had got him to the cross, there were no danger of his destroying the temple; whereas the temple of which he spoke, he was now destroying, and did within three days build it up; and the temple of which they spoke, he did by men, that were his sword and his hand, destroy not many years after. When secure sinners think the danger is over, it is then most ready to seize them: the day of the Lord comes as a thief upon those that deny his coming, and say, Where is the promise of it? much more upon those that defy his coming, and say, Let him make speed, and hasten his work.
(2.)Even the chief priests, who, being taken from among men and ordained for men, should have compassion even on those that are out of the way, should be tender of those that are suffering and dying (Heb 5:1, Heb 5:2), yet they poured vinegar instead of oil into his wounds, they talked to the grief of him whom God had smitten (Psa 69:26), they mocked him, they said, He saved others, healed and helped them, but now it appears that it was not by his own power, for himself he cannot save. They challenged him to come down from the cross, if he could, Mar 15:32. Let them but see that, and they would believe; whereas they would not believe, when he gave them a more convincing sign than that, when he came up from the grave. These chief priests, one would think, might now have found themselves other work to do: if they would not go to do their duty in the temple, yet they might have been employed in an office not foreign to their profession; though they would not offer any counsel or comfort to the Lord Jesus, yet they might have given some help to the thieves in their dying moments (the monks and priests in Popish countries are very officious about criminals broken upon the wheel, a death much like that of the cross); but they do not think that their business.
(3.)Even they that were crucified with him, reviled him (Mar 15:32); one of them did, so wretchedly was his heart hardened even in the depth of misery, and at the door of eternity.
(Quæst. Vet. et Nov. Test. 65) Therefore he wishes to imply that it was the Jews who passed sentence concerning the crucifixion of Christ at the third hour; for every condemned person is considered as dead, from the moment that sentence is passed upon him. Mark therefore showed that our Saviour was not crucified by the sentence of the judge, because it is difficult to prove the innocence of a man so condemned.
Here Abel is brought out into the field by his brother, to be slain by him. Here Isaac comes forth with the wood, and Abraham with the ram caught in the thicket. Here also Joseph with the sheaf of which he dreamed, and the long robe steeped in blood. Here is Moses with the rod, and the serpent hanging on the wood. Here is the cluster of grapes, carried on a staff. Here is Elisha with the piece of wood sent to seek for the axe, which had sunk, and which swam to the wood; that is, mankind, which by the forbidden tree, fell down to hell, but by the wood of the cross of Christ, and by the baptism of water, swims to paradise.z Here is Jonah out of the wood of the ship sent down into the sea and into the whale's belly for three days. There follows: And they compel Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.
Now since some men are known by the merits of their fathers, and some by those of their sons, this Simon, who was compelled to carry the cross, is made known by the merits of his sons, who were disciples. By this we are reminded, that in this life, parents are assisted by the wisdom and the merits of their children, wherefore the Jewish people is always held worthy of being remembered on account of the merits of the Patriarchs, Prophets, and Apostles. But this Simon who carries the cross, because he is compelled, is the man who labours for human praise. For men compel him to work, when the fear and love of God could not compel him.
But the Jews relate, that in this spot of the mountain the ram was sacrificed for Isaac, and there Christ is made bald1, that is, separated from His flesh, that is, from the carnal Jews. There follows: And they gave him to drink wine mingled with myrrh.
Or else, wine mingled with myrrh, that is, vinegar; by it the juice of the deadly apple is wiped away.
He also refused to take sin for which He suffered, wherefore it is said of Him, I then paid the things that I never took. There follows: And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. (Ps. 68:5. Vulg.) In this place salvation is figured by the wood; the first wood was that of the tree of knowledge of good and evil; the second wood is one of unmixed good for us, and is the wood of life. The first hand stretched out to the wood caught hold of death; the second found again the life which had been lost. By this wood we are carried through a stormy sea to the land of the living, for by His cross Christ has taken away our torment, and by His death has killed our death.b With the form of a serpent He kills the serpent, for the serpent made out of the rod swallowed up the other serpents. But what means the shape itself of the cross, save the four quarters of the world; the East shines from the top, the North is on the right, the South on the left, the West is firmly fixed under the feet. Wherefore the Apostle says: That we may know what is the height, and breadth, and length, and depth. (Eph. 3:18) Birds, when they fly in the air, take the shape of a cross; a man swimming in the waters is borne up by the form of a cross. A ship is blown along by its yards, which are in the shape of the cross. The letter Tau is written as the sign of salvation and of the cross.
Now the garments of the Lord are His commandments, by which His body, that is, the Church, is covered; which the soldiers of the Gentiles divide amongst themselves, that there may be four classes with one faith, the married, and the widowed, those who bear rule, and those who are separatec. They cast lots for the undivided garment, which is peace and unity. It goes on: And it was the third hour, and they crucified him. Mark has introduced this truly and rightly, for at the sixth hour darkness overspread the earth, so that no one could move his head.
He wrote it in three languages, in Hebrew, Melech Jeudim; in Greek, βασιλεὺς ἐξομολογητῶν in Latin, Rex confessorum. These three languages were consecrated to be the chief, in the superscription on the cross, that every tongue might record the treachery of the Jews.
Truth was numbered with the wicked; He left one on His left hand, the other He takes on the right, as He will do at the last day. With a similar crime they are allotted different paths; one precedes Peter into Paradise, the other Judas into hell. A short confession won for him a long life, and a blasphemy which soon ended is punished with endless pain.
Of the robbers crucified with him, it was said: “He was reckoned among the wicked.” Up to this time both were wicked, but one of them was wicked no longer. For one was wicked to the end, yielding not to salvation, and, though his hands were fastened, he struck blasphemously with his tongue.
Amid the courtroom of the cross, one robber who believed was freed, the other who insulted him was condemned. He was then signifying in advance what he would do concerning the living and the dead, putting some on his right and some on his left. The one robber was like to those who would be on the left; the other, to those who would be on the right. He who was being judged was anticipating final judgment.
And with Him they crucified two robbers, one on His right, and the other on His left. The robbers who are crucified with the Lord signify those who, under the faith and confession of Christ, undergo either the struggle of martyrdom or any other practices of stricter continence. But whoever undertakes these solely for the eternal and heavenly glory, these are undoubtedly identified by the merit and faith of the right-hand thief. But those who, either in view of human praise or any less worthy intention, renounce the world, they justly imitate the mind and actions of the blasphemous and left-hand thief. Of whom the Apostle says: If I give my body so that I may be burned, if I give all my resources to feed the poor, if I seem to do many other works of piety or to have received spiritual gifts, but do not have charity, it profits me nothing (I Cor. XIII). Blessed are those who leave their own things for the Lord, and for the Gospel. Blessed are those who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven (Matt. V).
(ubi sup.) Or, since this Simon is not called a man of Jerusalem, but a Cyrenian, (for Cyrene is a city of Libya,) fitly is he taken to mean the nations of the Gentiles, which were once foreigners and strangers to the covenants, but now by obedience are heirs of God, and joint heirs with Christ. Whence also Simon is fitly interpreted 'obedient,' and Cyrene 'an heir.' But he is said to come from a country place, for a country place is called 'pagos' in Greek, wherefore those whom we see to be aliens from the city of God, we call pagans. Simon then coming out from the country carries the cross after Jesus, when the Gentile nations leaving pagan rites embrace obediently the footsteps of our Lord's Passion. There follows: And they bring him unto the place Golgotha, which is being interpreted, the place of Calvary. There are places without the city and the gate, in which the heads of condemned persons are cut off, and which receive the name of Calvary, that is, of the beheaded. But the Lord was crucified there, that where once was the field of the condemned, there the standards of martyrdom might be lifted up.
(ubi sup.) Bitter the vine which bore the bitter wine, set before the Lord Jesus, that the Scripture might be fulfilled which saith, They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink. (Ps. 69:22)
(ubi sup.) Or else, in the transverse beam of the cross, where the hands are fixed, the joy of hope is set forth; for by the hands we understand good works, by its expansion the joy of him who does them, because sadness puts us in straits. By the height to which the head is joined, we understand the expectation of reward from the lofty righteousness of God; by the length, over which the whole body is stretched, patience, wherefore patient men are called long-suffering; by the depth, which is fixed in the ground, the hidden Sacrament itself. As long therefore as our bodies work here to the destruction of the body of sin, it is the time of the cross for us.
(ubi sup.) But this superscription on the cross shows, that they could not even in killing Him take away the kingdom over them from Him who was about to render unto them according to their works. There follows: And with him they crucify two thieves, the one on his right hand, the other on his left.
(ubi sup.) Mystically, however, the thieves crucified with Christ signify those, who by their faith and confession of Christ undergo either the struggle of martyrdom, or some rules of a stricter discipline. But those who do these deeds for the sake of endless glory, are signified by the faith of the right hand robber; those again who do them for worldly praise copy the mind and the acts of the left hand robber.
Now John says that He Himself bare His cross, for both took place; for He first bore the cross Himself, until some one passed, whom they compelled, and who then carried it. But he mentioned the name of his sons, to make it more credible and the affirmation stronger, for the man still lived to relate all that had happened about the cross.
THEOPHYLACT.a Or, they may have brought different things, in order, some vinegar and gall, and others wine mixed with myrrh.
But their casting lots for His garments was also meant as an insult, as though they were dividing the clothes of a king; for they were coarse and of no great value. And John's Gospel shows this more clearly, for the soldiers, though they divided every thing else into four parts, according to their number, cast lots for the coat, which was without seam, woven from the top throughout. (John 19:23)
They wrote this superscription, as the reason why He was crucified, thus wishing to reprove His vainglory in making Himself a king, that so the passers by might not pity Him, but rather hate Him as a tyrant.
They did this that men might have a bad opinion of Him, as though He also were a robber and a malefactor. But it was done by Providence to fulfil the Scriptures. There follows: And the Scripture was fulfilled which saith, And he was numbered with the transgressors.
Or else; the two robbers were meant to point out the two people, that is, the Jews and the Gentiles, for both were evil, the Gentile as transgressing natural law, but the Jew by breaking the written law, which the Lord had delivered to them; but the Gentile was penitent, the Jew a blasphemer unto the end. Between whom our Lord is crucified, for He is the corner stone, which binds us together.
(non occ.) After the condemnation of Christ, and the insults heaped upon Him when He was condemned, the Evangelist proceeds to relate His crucifixion, saying, And led him out to crucify him.
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SUMMARY
Mark 15:27 profoundly details the setting of Jesus' crucifixion, noting His placement between two criminals. This seemingly simple statement carries immense theological and historical weight, underscoring the depth of His humiliation, His identification with humanity's sin, and the fulfillment of ancient prophecies, all within the brutal context of Roman execution.
CONTEXT
Literary Context: This verse is situated at the climax of Mark's passion narrative. Immediately preceding it, Jesus has endured a brutal scourging, mocking by Roman soldiers who crown Him with thorns and dress Him in a purple robe, and the agonizing procession to Golgotha, the place of crucifixion (see Mark 15:15-22). The narrative has meticulously built towards this moment of ultimate suffering. Following this verse, Mark describes the actual crucifixion, the mocking by passersby, and the darkness that covers the land, culminating in Jesus' death and the tearing of the temple veil (see Mark 15:28-39). The placement of Jesus between the two criminals serves to heighten the visual impact and the theological significance of the crucifixion event itself.
Historical & Cultural Context: Crucifixion was a particularly cruel and public form of execution employed by the Roman Empire, primarily reserved for slaves, rebels, and the most heinous criminals. It was designed not only to inflict maximum physical suffering but also to serve as a public deterrent, a stark warning against defying Roman authority. The condemned were often stripped naked, publicly shamed, and left to die slowly, sometimes over days. By crucifying Jesus alongside two "thieves" or "brigands," the Roman authorities intended to categorize Him among the vilest offenders, further disgracing Him and His movement in the eyes of the public. The act of crucifixion itself was a spectacle, and the specific placement of Jesus was a deliberate act of humiliation, associating Him with common criminals rather than a political or religious leader.
Key Themes: The placement of Jesus between two criminals contributes significantly to several key themes in Mark's Gospel and the broader biblical narrative. Firstly, it powerfully underscores Jesus' Humiliation and Identification with Sinners. Though perfectly innocent, Jesus was treated as a common criminal, associating Himself with humanity's sin and guilt. This act of being "numbered with the transgressors" is a direct fulfillment of Old Testament prophecy, specifically Isaiah 53:12. Secondly, it highlights the Public Spectacle of Suffering. The scene on Golgotha was a public execution, and the presence of two other condemned men intensified the grim reality of the event, emphasizing the severity of the Roman justice system and the public nature of Jesus' death. Finally, it subtly points to Divine Purpose in Human Wickedness. While the Roman and Jewish authorities intended to disgrace Jesus, His crucifixion, even in this ignominious setting, was part of God's sovereign plan for salvation. The stark contrast between His perfect innocence and His placement among the guilty highlights the radical nature of His atoning sacrifice, echoing the themes found throughout Isaiah 53.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 15:27 employs several potent literary devices. Irony is prominent, as Jesus, the innocent Son of God and rightful King, is crucified not only as a common criminal but specifically positioned between two actual criminals. This subverts expectations of justice and kingship. There is also profound Symbolism in Jesus' placement; by being "numbered with the transgressors," He symbolically takes on the place of humanity's sin, fulfilling prophetic imagery (e.g., Isaiah 53:12). The Contrast between Jesus' perfect innocence and the guilt of the criminals flanking Him serves to highlight the unique nature of His sacrifice. This scene also functions as Foreshadowing for the theological truth that Jesus died for sinners, a truth powerfully illustrated by the interaction with the penitent thief in Luke's Gospel (see Luke 23:39-43).
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:27 is profoundly significant in its theological implications, primarily emphasizing Jesus' identification with humanity's fallen state and His role as the Suffering Servant. By being crucified between two criminals, Jesus willingly embraced the deepest level of human degradation and shame, not because of His own sin, but as a substitute for the sins of the world. This act underscores the scandalous nature of the cross, where the sinless Son of God was counted among the wicked, bearing the full weight of divine judgment against sin. This scene is a vivid illustration of God's redemptive plan, where the ultimate act of humiliation becomes the means of ultimate salvation.
REFLECTION AND APPLICATION
Mark 15:27 invites us to meditate on the profound humility and boundless love of Christ. Jesus, the Lord of glory, did not merely die for us; He died as one of us, taking our place among the condemned. His willingness to be numbered with the transgressors, to endure the ultimate shame and suffering, reveals the radical extent of His identification with humanity's sin and His commitment to our redemption. This scene challenges us to confront the depth of our own sin that necessitated such a sacrifice and to embrace the incredible grace offered through it. It reminds us that no one is beyond the reach of His mercy, as evidenced by the penitent thief's salvation even in his final moments. Our response should be one of humble gratitude, a willingness to follow Him, and a commitment to live lives that reflect the transforming power of His sacrifice.
Questions for Reflection
FAQ
Who were the "thieves" crucified with Jesus, and what does their presence signify?
Answer: The Greek word used, lēistḗs (G3027), translated as "thieves," often referred to more than common robbers. It could denote violent criminals, brigands, or even insurrectionists and rebels against Roman authority. This suggests that the two men crucified with Jesus were likely serious offenders, perhaps even part of a violent anti-Roman movement. Their presence signifies the Roman authorities' deliberate attempt to portray Jesus as a dangerous insurgent and to further disgrace Him by associating Him with the lowest class of criminals. From a theological perspective, their presence serves to fulfill prophecy (e.g., Isaiah 53:12) and highlights Jesus' profound identification with sinners, as He, though innocent, was counted among the guilty.
Why was Jesus specifically crucified between these two criminals, one on His right and one on His left?
Answer: The specific placement of Jesus between the two criminals was a deliberate act by the Roman authorities to maximize His humiliation and public disgrace. Crucifixion was a public spectacle, and placing Him in the middle, flanked by two notorious offenders, further emphasized His perceived criminality. In ancient cultures, the "right hand" was often a place of honor or authority, making the placement of a criminal there particularly ironic and demeaning for Jesus. The "left hand" was often associated with lesser status. This arrangement visually underscored that Jesus was being treated as the chief among criminals, despite His innocence. Theologically, this arrangement powerfully illustrates Jesus' substitutionary atonement, where He, the sinless one, took the place of sinners, enduring the ultimate shame and judgment on their behalf, as foretold in passages like Isaiah 53.
CHRIST-CENTERED FULFILLMENT
Mark 15:27 finds its profound Christ-centered fulfillment in Jesus' complete identification with humanity's sin and His role as the ultimate atoning sacrifice. By being crucified between two criminals, Jesus literally became "numbered with the transgressors," a direct fulfillment of the prophecy in Isaiah 53:12. This ignominious placement was not a random act but a divinely orchestrated moment demonstrating that the sinless Son of God willingly took the place of the guilty. He who knew no sin became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). The cross, with Jesus at its center flanked by criminals, vividly portrays the substitutionary nature of His death, where He bore the full weight of God's wrath against sin, allowing those who believe in Him to receive forgiveness and new life. This scene is the very heart of the Gospel, revealing that Jesus' suffering was not merely an act of martyrdom but a redemptive act of cosmic proportions, purchasing salvation for all who would turn to Him, even as He extended grace to the penitent thief at His side (Luke 23:39-43).